The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677...The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orleanais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts to explore the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; on some occasions, the focus is on a particular topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.展开更多
This research intends to study the relationship between faith, media exposure, and national identity construction of youth in Pakistan. The purpose is to ascertain the level of influence of foreign and local media con...This research intends to study the relationship between faith, media exposure, and national identity construction of youth in Pakistan. The purpose is to ascertain the level of influence of foreign and local media consumption on national identity formation in terms of collective self-esteem and self-image of youth with high and low level of religiosity. A survey has been conducted from students （n = 321） between the age group of 16-19 living in Lahore. The results of this study revealed that respondents with high religiosity did not prefer to consume foreign media （r = -0.435＊＊ p 〈 0.01） whereas they did not show much preference to consume Pakistani media, either （r = 0.138＊, p 〈 0.05）. The level of religiosity and positive national identity had a strong and significant positive correlation （r = 0.619＊＊, p 〈 0.01）. This study also found that those respondents who preferred to consume foreign media texts demonstrated lower self-esteem and negative self-image as Pakistanis as compared to those who did not prefer foreign media consumption （r = -0.427＊＊, p 〈 0.01）. The researcher assumed that being Pakistani, a respondent would prefer to consume more national media texts over foreign and would have more positive national identity. However, results did not support this premise （r = 0.159＊＊, p 〈 0.01） due to the fact that the respondents did not show preference to consume Pakistani media at first hand. The study also connects theoretical understanding of faith and identity in Pakistani perspective along with an additional factor of media consumption. Thus, it strengthens the argument that strong faith positively contributes towards consolidating an individual＇s identity construction process. However, the results demonstrate that media tend to play a limited role in the process of identity construction compared to family and peers among Pakistani youth.展开更多
The relationship between humanism and religion has always been difficult, since the Renaissance. If we look at the Humanist Associations active today in the world, we find that the relationship has become almost a dec...The relationship between humanism and religion has always been difficult, since the Renaissance. If we look at the Humanist Associations active today in the world, we find that the relationship has become almost a declared war. Religion appears to be the greatest enemy of humanism, i.e., of the humanity. Authentic humanism seems to be exclusively secular and atheistic： you can do good only if there is no God. In this contribution I look at some programmatic documents of Humanist Associations to understand the reasons for this contrast, in the background of secularization. The result is that some criticisms of religion -- its potential for violence and obscurantism -- are historically and theoretically justifiable but partial. Indeed, they show a poor and narrow vision of religion that leads to a narrow view of the human experience. A more complex vision of man requires a more complex vision of religion. A complex vision of man includes the most ＂irrational＂ and enigmatic aspects of our being, as love, death, pain, desire, imagination and even freedom and creativity. On this basis we can appropriately understand the historical and existential role of religion. Otherwise, if God is the one painted by humanists, God would not be good, let alone a good humanist.展开更多
The paper deals with Jan Patocka＇s considerations on architecture. It presents Patocka＇s concept of space as the union of two sensory fields, the kinaesthetic-tactile and the visual, and it emphasizes that this unio...The paper deals with Jan Patocka＇s considerations on architecture. It presents Patocka＇s concept of space as the union of two sensory fields, the kinaesthetic-tactile and the visual, and it emphasizes that this union is considered as the ＂primordial architecture＂. According to Patocka＇s view, the material architecture is only a consequence of the primordial architecture. The paper also follows Patocka＇s idea of the ＂sacral transubstantiation＂. Patocka argues that, traditionally, the construction of a work of architecture is considered as dependent on favourable conditions, on divine consent with such a construction and the movement of divine powers into constructed work. The origin of architecture is thus religious. The paper considers the relations and differences between the sacred and secular architecture. It highlights Patocka＇s idea that both sacred and secular architecture open a certain world, even thought, the status of the world of sacred architecture differs considerably from that of the world of secular architecture.展开更多
The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677...The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orl6anais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts at exploring the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; in some occasions, the focus is on a peculiar topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.展开更多
Starting from the observation of a greater religious pluralism of the Brazilian society, we ask ourselves, in the f＇trst instance, if it is a movement does not present itself as a paradigmatic change. That is, if as ...Starting from the observation of a greater religious pluralism of the Brazilian society, we ask ourselves, in the f＇trst instance, if it is a movement does not present itself as a paradigmatic change. That is, if as beliefs underlying social relations in a binary world of identity exclusions would not be in a process of weakening, allowing us to perceive new ways of latent arrangements. In a second instance, after recognizing that plurality requires recognition of the freedoms of belief and expression, we question the limits of such freedom point to a cosmopolitan ethics. For that matter, we take as reference in the non-religions in the Brazilian urban peripheries.展开更多
文摘The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orleanais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts to explore the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; on some occasions, the focus is on a particular topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.
文摘This research intends to study the relationship between faith, media exposure, and national identity construction of youth in Pakistan. The purpose is to ascertain the level of influence of foreign and local media consumption on national identity formation in terms of collective self-esteem and self-image of youth with high and low level of religiosity. A survey has been conducted from students （n = 321） between the age group of 16-19 living in Lahore. The results of this study revealed that respondents with high religiosity did not prefer to consume foreign media （r = -0.435＊＊ p 〈 0.01） whereas they did not show much preference to consume Pakistani media, either （r = 0.138＊, p 〈 0.05）. The level of religiosity and positive national identity had a strong and significant positive correlation （r = 0.619＊＊, p 〈 0.01）. This study also found that those respondents who preferred to consume foreign media texts demonstrated lower self-esteem and negative self-image as Pakistanis as compared to those who did not prefer foreign media consumption （r = -0.427＊＊, p 〈 0.01）. The researcher assumed that being Pakistani, a respondent would prefer to consume more national media texts over foreign and would have more positive national identity. However, results did not support this premise （r = 0.159＊＊, p 〈 0.01） due to the fact that the respondents did not show preference to consume Pakistani media at first hand. The study also connects theoretical understanding of faith and identity in Pakistani perspective along with an additional factor of media consumption. Thus, it strengthens the argument that strong faith positively contributes towards consolidating an individual＇s identity construction process. However, the results demonstrate that media tend to play a limited role in the process of identity construction compared to family and peers among Pakistani youth.
文摘The relationship between humanism and religion has always been difficult, since the Renaissance. If we look at the Humanist Associations active today in the world, we find that the relationship has become almost a declared war. Religion appears to be the greatest enemy of humanism, i.e., of the humanity. Authentic humanism seems to be exclusively secular and atheistic： you can do good only if there is no God. In this contribution I look at some programmatic documents of Humanist Associations to understand the reasons for this contrast, in the background of secularization. The result is that some criticisms of religion -- its potential for violence and obscurantism -- are historically and theoretically justifiable but partial. Indeed, they show a poor and narrow vision of religion that leads to a narrow view of the human experience. A more complex vision of man requires a more complex vision of religion. A complex vision of man includes the most ＂irrational＂ and enigmatic aspects of our being, as love, death, pain, desire, imagination and even freedom and creativity. On this basis we can appropriately understand the historical and existential role of religion. Otherwise, if God is the one painted by humanists, God would not be good, let alone a good humanist.
文摘The paper deals with Jan Patocka＇s considerations on architecture. It presents Patocka＇s concept of space as the union of two sensory fields, the kinaesthetic-tactile and the visual, and it emphasizes that this union is considered as the ＂primordial architecture＂. According to Patocka＇s view, the material architecture is only a consequence of the primordial architecture. The paper also follows Patocka＇s idea of the ＂sacral transubstantiation＂. Patocka argues that, traditionally, the construction of a work of architecture is considered as dependent on favourable conditions, on divine consent with such a construction and the movement of divine powers into constructed work. The origin of architecture is thus religious. The paper considers the relations and differences between the sacred and secular architecture. It highlights Patocka＇s idea that both sacred and secular architecture open a certain world, even thought, the status of the world of sacred architecture differs considerably from that of the world of secular architecture.
文摘The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orl6anais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts at exploring the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; in some occasions, the focus is on a peculiar topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.
文摘Starting from the observation of a greater religious pluralism of the Brazilian society, we ask ourselves, in the f＇trst instance, if it is a movement does not present itself as a paradigmatic change. That is, if as beliefs underlying social relations in a binary world of identity exclusions would not be in a process of weakening, allowing us to perceive new ways of latent arrangements. In a second instance, after recognizing that plurality requires recognition of the freedoms of belief and expression, we question the limits of such freedom point to a cosmopolitan ethics. For that matter, we take as reference in the non-religions in the Brazilian urban peripheries.
